Requiem of the Trashcan
by GuyYouWishYouDidntKnow
Summary: Humanity, and the trashcan. Two existences which are endlessly intertwined. When their Being intersects, when their Forms are brought into war, when the precepts of reality itself are strained...should there be a world left in the end, what sort of twisted abomination will it be?


**It began rather simply.**

**A girl attempted to use One as a weapon.**

A trash can! Astrid's face lit up as she gazed upon the metal container, and though it was likely the least sanitary thing here, it did its job... Hopefully. Astrid rushed over to the can and activated her ability, reducing the apparent weight of the object to zero. Seeing as how she wanted to roll with the Judgement crew, she might as well get a feel for breaking up fights.

**A command was issued to save It.**

Put the fucking trash can down.

**The command was followed.**

"Hey!" Astrid called out to the battling duo as she placed the trash can beside her, "Should you really be fighting so violently? You look like you're legitimately trying to kill each other!"

**Repeated**.

Put the fucking trash can down.

**Misunderstood**.

"But she already put it down."

**Repeated**.

Put the fucking trash can down.

**Repeated**.

Put the fucking trash can down.

**Repeated**.

Put the fucking trash can down.

**Repeated repeated repeated repeated-**

Put it down put it down down put the fucking trash can just put it down put it down put trash the fucking trash can down-

**The rage began to blossom.**

I DON'T THINK YOU ARE PICKING UP WHAT I AM PUTTING DOWN. NAMELY, THE TRASH CAN.

**The threats morphed into place.**

"Hey, pass me that trash can or your skirt gets it."

**Explanations were attempted, the world began to calm**.

So there is this girl. She picked up a trashcan, then she put it down. Now she needs to put down the fucking trash can, or everyone will wreck that bitch proverbially.

**But then…then peace was destroyed. Worlds shattered, hopes crushed, the One was destroyed in a fool's single moment of rage.**

"With a well-delivered kick, Astrid launched the trash can at Dimitri as if it were but a leaf. A steel, stinking, sizzling, heavy leaf."

**Slaughtered**.

Trashcan-kun is the dead.

**Terminated**.

Game over man, game over.

**Loathe**.

Trash cans are people too.

**Hate**.

I've seen a trash can lift a car off a starving child. I've seen a trashcan beat superman in single combat. I've seen a trashcan plow your mother. I've seen some shit.

**Thought**.

My momma always told me life was like a box of trash cans.

**Life**.

_Because of you,_

_I never stray too far from the sidewalk,_

_Because you're running up and down the sidewalk, kicking trash cans._

* * *

This was how it began. The trashcan was killed, but it is in death that entities become martyrs. It is in death that legends are born. Just as with Vincent Van Gogh, with Herman Melville, with Jesus of Nazareth, it is in death that life is realized.

So a single man dared to dream of a world, a world where the being known as the trash can could live freely.

* * *

**Name**: Hideo Sugiyama

**Gender:** Male

* * *

But perhaps…perhaps an explanation of this being, the existence known as Hideo Sugiyama, is needed.

As himself, Hideo was…is…a rather mellow person with little involved expression nine times out of ten. There are instances when it'll seem like he doesn't care about something, even if he does but after countless years of simple observation, he's ditched the 'surprised' expression for a blank one. It is for this reason why many people,although they admire his skill, tend to have a negative opinion on the man once they've seen his actual self. As stated previously, he couldn't really care, but is certainly not a "bad" person.

One should expect blunt statements from him. He isn't one to sugar coat things and often comes off badly because of this. He possesses a fairly upstanding code of moral conduct on the outside, probably being best described as a "threshold deontologist," and when he deems a certain act to outweigh any others in terms of an eventual moral consideration, will devote himself entirely to that route. This further ties into his usual bluntness as when he is acting towards such a goal, he will rarely try to skirt around the issue when it is brought up.

In spite of this being how his thought process flows, and what people tend to think of him upon getting to know him, Hideo is a rather decent actor. Particularly when there are no occurrences worth his attention going on, he is more than capable of veiling his true intentions and simply acting like a courteous figure. Though, the more one gets to know him, the easier it will be for them to see the chips in that facade.

The only issue arises when the facade is torn off in full.

"Burning the world is boring. Let's make it drown in lightning."

You know the child who kills ants with a magnifying glass for fun? One of those children that's inherently sadistic? No, not Hideo. Never Hideo. But he would certainly burn the ants, if only to see how they react. He would tear a person apart just to watch what they would do when pushed to the precipice. He doesn't hate people, far from it, he loves them. That's why he wants to see humanity laid bare. That's why he's so intrigued by any sort of being that can show him how it exists in and of itself. That's why he cares about the perceptions of other, because that's what fascinates him so, and we will imprint himself on those perceptions as best he can.

He's such a kind person.

And it was in that kindness that he dared to create.

* * *

It has been maintained that Being is the most universal concept.

An understanding of Being is already included in conceiving anything which one apprehends as an entity or action. But the universality of Being is not a class or genus. The term 'Being' does not define that realm of entities which is uppermost when these are articulated conceptually according to genus and species. The 'universality' of Being transcends any other universality.

This is why, in medieval ontology, Being is designated as a 'transcendens'.

Yet man is not simply regarded as a part of the world within which he appears and which he makes up in part. Man also stands over against the world. This standing-over-against is a 'having' of world as that in which man moves, with which he engages, which he both masters and serves, and to which he is exposed. Thus man is, first, a part of the world, and second, as this part he is at once both master and servant of the world. However crude this distinction may be, it does indicate man's ambivalent position in relation to the world-as well as the ambivalent character of the concept of world itself. Historical reflection is capable of bringing these connections into sharper focus. As we said, man is not merely a part of the world but is also master and servant of the world in the sense of "having" world.

The entity which each of us is himself and which includes inquiring as one of the possibilities of its Being, we shall denote by the term "Dasein". Being-there.

If we formulate our question explicitly and transparently, we must first give a proper explication of an entity, Dasein, with regard to its Being.

Therefore fundamental ontology, from which alone all other ontologies can take their rise, must be sought from the existential analytic of Dasein. Dasein takes priorities over all entities in several ways.

The first priority is an ontical one: Dasein is an entity whose Being has the determinate character of existence.

The second priority is an ontological one: Dasein is in itself 'ontological', because existence is thus determinative for it.

But with equal primordiability Dasein also possesses- as constitutive for its understanding of existence-an understanding of the Being of all entities of a character other than its own. Dasein therefore has a third priority as the ontico-ontological condition for the possibility of any ontologies.

Thus Dasein has turned out to be, more than any other entity, the one which must first be interrogated ontologically.

That kind of Being to which Dasein can comport itself to in one way or another, and almost always does comport itself somehow, we call "existence". And because we cannot define Dasein's essence by citing a 'what' of the kind that pertains to a subject-matter, and because its essence lies rather in the fact that in each case it has its Being to be, and has as its own, we have chosen to designate this entity as Dasein, a term which is purely an expression of its Being.

Dasein always understands itself in terms of its existence- in terms of a possibility of itself: to be itself or not itself. Dasein has either chosen these possibilities itself, or got itself into them, or grown up in them already. Only the particular Dasein decides its existence, whether it does so by taking hold or neglecting. The question of existence never gets straightened out except through existing itself. The understanding of oneself which lead along this way we call 'existential'. The question of existence is one of Dasein's ontical affairs.

This does not require that the ontological structure of existence should be theoretically transparent. The question about that structure aims at the analysis of what constitutes existence. The context of such structures we call 'existentiality'. Its analytic has the character of an understanding which is not _existentiell_ but rather existential.

The task of an existential analytic of Dasein has been delineated in advance, as regards both its possibility and necessity, in Dasein's ontical constitution.

So far as existence is the determining character of Dasein, the ontological analytic of this entity always requires that existentiality be considered beforehand. By existentiality we understand the state of Being that is constitutive for those entites that the idea of such a constitutive state of Being, the idea of Being is already included.

And thus even the possibility of carrying out the analytic of Dasein depends on working out beforehand the question about the meaning of Being in general.

Sciences are ways of Being in which Dasein comports itself to entities which it need not be itself. But to Dasein, Being in a world is something that belongs essentially. Thus Dasein's understanding of Being pertains with equal primordiability both to an understanding of something like a 'world', and the understanding of the Being of those entities which become accessible to the world.

Allow the existence known as the trash can to meld with the existence known as the human.

Allow coexistence to flourish.

* * *

Being is the mere positing of a thing. The very simplicity of position implies its distinction among other positions. Being is neither negative nor positive, but is instead the mode of being-together or being-with. The origin is made from all origins, originally divided. As a matter of fact, we have access to this origin precisely in the mode of having access. There is not an originary singularity. On the contrary, in exposing itself as singular, existence exposes the singularity of being in all Being. The difference between humanity and the rest of Being does not distinguish true existence from a form of subexistence, instead this difference forms the condition of singularity. I would not be a man if there were not 'dogs' and 'stones' but I would also not be a man were it not for the exteriority of me in the form of the quasi-mineralogy of bone. I would no longer be a man were I not a body, a spacing of all other bodies and a spacing of 'me' in 'me.' A singularity is always a body, and all bodies are singularities.

A conduit is needed.

Water, water, water was an odd thing. The blood of the battlefield is thicker than the water of the womb, or so it goes, but it didn't-

So he bound the existences to one another, and created an entity that could allow the trashcan to exist.

* * *

It emerged.

The thing that stepped through the shattered air was at once familiar and terribly, horribly alien. Its frame was slight, its stature imposing, and it appeared ever so slightly stretched, as if the creature had been seized and gently pulled upwards and downwards to lend it extra height. For all of its traits, it was also terrifyingly striking, possessing a dark majesty and vast, cosmic power. It was Man. It was a Trashcan. It was Chaos. When it spoke, its voice was sibilant and cold, hungry and mocking.

"…what…am I?"

Hideo laughed, a high keening sound that rattled the bones in both entities' bodies.

"You are my life's work, a man and a trash can in one. And your name, my dear creation…you are Mike Gainer: Original Character, do not steal."


End file.
